TCe^l TU© O o c c h i* Action - r i ' 91 /^ L i \hc Church in Action BUT WHAT I HAVE I (JIVE THEEX 1N THE NAME OF JESUS CHRIST The Catholic Hour • THE CHURCH IN ACTION A Series of NINE TALKS BY VARIOUS CATHOLIC AUTHORITIES IN THE FIELDS OF CATHOLIC ACTION AND SOCIAL ACTION GIVEN IN THE CATHOLIC HOUR September 5 to October 31, 1943 EACH SUNDAY AT SIX P.M., E. W. T. NBC NETWORK Page September 5 Rev. Alphonse Schwitalla, S. J., "The Church and the Sick" ......L,™. 3 September 12 Rev. Paul Tanner, "The Church and Youth" 11 September 19 Rev. William O'Connor, "The Church and Charity" 16 September 26 Rt. Rev. James T. O'Dowd, "The Church and Education" 21 October 3 Very Rev. John J. McClafferty, "The Church and Decency" 27 October 10 Rev. Dr. Charles A. Hart, "The Church and the Lay Apostolate" 33 October 17 Very Rev. George J. Collins, C.S.Sp., "The Church and the Missions" 39 October 24 Rev. John La Farge, S.J., "The Church and Interrs^cial Justice" | 45 October 31 Rev. Lawrence F. Schott, "The Church and the Service Man" 51 National Council of Catholic Men Producers of the Catholic Hour 1312 Massachusetts Ave., N. W. Washington 5, D. C. Printed and distributed by Our Sunday Visitor Huntington, Indiana U N i v e R S i T y OF N o m e Dams, iNbi U N i v e R s i t y Li Materials housed in However, special arrang tants and faculty who re use in conjunction with erned by the following g Students must prese! Imprimatur: •f JOHN FRANCIS NOLL, D.D. Bishop of Fort Wayne Nihil Obstat: REV. T. E. DILLON Censor Librorum fctegelärjferf THE CHURCH AND THE SICK BY REV. ALPHONSE M. SCHWITALLA, S.J . President, Catholic Hospital Association September 5. 1943 The Church in Action in the own day, in every country upon care of the Sick, is Christ in ac- which the light of Christ ianity has tion in the world of today, as He dawned, where the minis t ry of was in action in the days of Cap- healing has not flourished among harnaum and Jerusalem. Nothing pioneers and apostles and mis- is more str iking in the Gospel nar- sionaries who have gone fo r th to ratives than the proportionate br ing the light of Christ and His space devoted by the Evangelists teaching to our less favored to the narrat ion of Christ 's mir- brethren. acles. Among the lat ter the mir- Throughout the history of the acles of the restoration to health Church her teaching and her life occupy by f a r the larger share of externalized the teaching and the the Evangelists ' attention. No life of Christ. The teaching of the fewer than twenty-two miracles Church on the care of sickness em- dealing with individual sick per- phasizes and stresses thoughts sons are narrated by the three his- tha t are foreign enough to the torical Evangelists: Matthew, teachings and thoughts current in Mark, and Luke. In all four of the a materialistic civilization. For Gospels there are passages sum- the Catholic, suffering of itself is marizing days upon" days of not an evil. Suf fe r ing and pain Christ 's ministry on earth in such are creatures of God to be used simple statements as : tha t the according to God's designs, and the sick flocked to Him or were brought evil lies not in pain and suffering, to Him or were sent to Him and but it lies in the use which self-de- He healed them. termining man makes of pain and The ministry of healing contin- suffering. If he uses suffering as ues as one of the moral miracles Christ used it in Olivet and on of the Church, as one of the moral Calvary, man becomes more Christ- notes characteristic of the t rue like; if he abuses it as a conquered Church of Christ. There never has and subdued and vanquished man been a t ime or a place f rom the is apt to use it, suffering debases apostolic days in Palestine to pur man and reduces him to a hopeless 4 THE CHURCE [ IN ACTION helplessness. What we do with suf- fering depends on ourselves. Each moment of pain might be a step- ping stone to the heights of self- realization ; it might also be a step- ping stone to self-debasement. This fundamental v i e w p o i n t which flows from a philosophy en- lightened by fai th finds its most far-reaching application in the life of Christ and in the imitation of that life as practiced by the Christian. Christ deliberately chose a life of privation and suf- fer ing through which to redeem the world. The Christian who imi- tates Christ at least accepts suf- fering and uses it to the extent to which, in his limited endurance, he might be capable; but to the extent that he uses it and loves it, endures and cherishes it, he reaches an ever greater Christlikeness. And all this teaching, transfused as it is by the viewpoint of- faith, is consonant with a sound psycho- logical approach to the problem of suffering. Even the psychologist, the psychiatrist, the physician knows the difference between pa- tient and patient—the difference between the man whose every day of silent agony makes of him a greater and a better man and the man for whom each day of restless and agonizing pain makes of him, sooner or later, a distorted carica- ture of his former self. In no realm of human experience is it more important that the Gospel of the captaincy-of one's own soul, of man's ability to determine his own development, should be preached, than in the realm of human suffer- ing. Such are the approaches to the problem of sickness which the Church has accepted as her own. Hers is a viewpoint that encom- passes the whole human being, that views man as man, as a com- posite of the physical and mental, as a being that has a dual destiny —the destiny of earthly success and the eternal destiny of heavenly beatitude. The Church, therefore, must be intolerant of all partial viewpoints regarding sickness as she must be intolerant of all par- tial viewpoints in any human ex- perience. There can be no un- mixed evil in the world except only sin. Poverty and the loss of power and even disgrace may make better and greater men of us provided the resources of the individual are such that they can be called upon to meet sometimes the most pro- found disillusionments of life. Therefore, to emphasize sickness simply as a welfare problem, sim- ply as an economic problem, or a scientific problem, or a medical one, must appeal to the Church as in- THE CHURCH AND THE SICK 5 adequate. The Church must encom- pass all of these, but she must synthesize and combine and inte- grate them all through her insis- tence upon the supernatural view- point in which all these partial viewpoints find their t rue and their deepest meaning. The Church deals realistically with man as man. She lays down no abstract speculations about di- sease or sickness; that is not her field. That is scientific medicine. She does, however, concern herself intimately with the sick human be- ing, the individual who is sick. She surrounds him with the abun- dant gif ts of her Christlike char- ity; she places at his disposal the most select of her devoted adher- ents; she brings to him the super- natural assistance of prayer and especially of the Sacrament of the Sick, Extreme Unction, which sanc- tifies the soul while it strengthens the sufferer and, a f te r restoration of complete peace of mind through the Sacrament of Penance, eases him, if that be God's provident will, on the pathway to his eternal des- tiny, even in the company of the Christ Himself in Holy Viaticum. As a necessary corollary to all this thinking, it is obvious that the Religious Orders of the Church, the orders of Sisters and Brothers, personify in their dedicated lives the teachings of the Church re- garding sickness and suffering. From that earliest day when, upon the emergence of the Church f rom the life of the catacombs, the first flowerings of the liberated life of her children blossomed for th into the anchoritic life, that same con- templative ideal produced the men, the motives, and the zeal for the creation of the first hospitals of Christendom and also of the first children's hospitals. It is a provo- cative thought that the Catholic Hospital of history is the product of the contemplative rather than of the pragmatic life of the Church. From that day to this the tradition of life's dedication to the service of the suffering is unbroken in the Church of Christ. In our country, the astounding fact of the unprecedented develop- ment of the Sisterhoods and Brotherhoods devoting their lives to the care of the sick confronts the student of medical history. Al- most two hundred Sisterhood juris- dictions have been founded or have been continued from previous foundations in the Old Wortd, in this country of ours, all devoted to the care of the sick exclusively or devoted to the care of the sick and to the work of education. Twenty- eight thousand of these Sisters and Brothers are now required by their 6 THE CHURCE [ IN ACTION self-imposed vows to give to the sick their whole life of self-dedica- tion and of self-sacrifice and, if need be, of self-immolation. In nearly a thousand institutions they are taking care of almost one- third of the hospitalized sick of the nation. The Catholic hospital numerically represents not quite 11% of the hospitals of the land, and these hospitals contain scarcely more than 7% of the bed capacity of all the hospitals, yet they care for 30% of those who are seeking the restoration of their health in the hospital. How vast is the re- sponsibility carried by the Catho- lic hospital may be understood from this fact alone, that these Catholic hospitals during this last year cared for 43% of the patients of all the hospitals organized not for profit, and they cared for as many as 87% of the patients who last year sought the restoration to health in the church-controlled hospitals. Surely Christ lives in this hospital work which is the continuation of the work which He did at the crossroads of Judea, in the galleys and on the mountain- sides of Galilee. Not only in hospitals, but. in nursing schools as well, has the Catholic heart of the Sister or Brother found opportunity for con- tinuing in a mystical but over- poweringly effective manner, the health-giving miracles of the life of Christ. Time was when an older generation distinguished between educational and welfare vocations, assuming, in that older day, that certain activities, such as teaching, were predominantly intellectual, and that others, such as nursing, were predominantly manual. The one was thought to require the mind, the other the emotions; one was thought to require knowledge, the other skills. But we have been disabused of such easy and simple distinctions, and the conviction has grown upon us that education is welfare work and welfare work is education. Barren and unproductive t ru th cannot today be defined as the ob- jective of education any more than skills unenlightened by knowledge can be made useful in the complexi- ties of modern life. And so, in con- nection with more than half of the Catholic hospitals of the land, there is a school of nursing having pro- fessional, intellectual, moral, and social ideals that merit the ap- proval of Catholic and non-Catho- lic alike. During last year the 369 Catholic schools of nursing enroll- ed a total of 27,979 student nurses, fully one-third of the total number of nurses enrolled in all of the schools of nursing of the land. To- THE CHURCH AND THE SICK 7 day as the call to arms re-echoes in the heart of the nurse to be an- swered by pledges of allegiance and loyalty to the country and its rulers and by pledges of self-dedi- cation to the purposes of the War, thesé students in our Catholic schools of nursing, we may confi- dently predict, will rise to their opportunity in the service of God and country, military and civilian alike. We may confidently expect that the enrollments in our Cath- olic schools of student nurses in the United States Cadet Nurse Corps will represent more than a propor- tionate share of volunteers and en- listees. Not content with all of this, many of our Catholic schools and Catholic hospitals have enlarged their programs of activity to in- clude both welfare and education work in other fields as well. Our Catholic hospitals have offered op- portunities for development in practically every modern health en- deavor, from dietetics to therapy, f rom technology to hospital ad- ministration. These opportunities are being used not only by all groups but most enthusiastically by the members of the Sisterhoods particularly. In all of this we have a perfect illustration of the principle that fai th in the hereafter and in the supernatural cannot and does not in the mind and heart of the wise man destroy his concern for the natural and the temporal. Rather it is a paradox, most emphatic and striking, that the more supernat- ural is man's concern, the more will he emphasize the worth and dignity of the natural. By reason of their supernatural character have our Catholic sisterhoods created the great, progressive, and most productive institutions, as alone worthy of the cause to which these institutions are dedicated, the service of the sick, imitative of the life of Christ. No standard can be too high or too exacting in the achievement of such an ideal. Not only schools of nursing and hospitals, but nurses' organizations and a f a r flung hospital association as well, have been used by the Church in this country to carry on the age-old traditions to maintain continuity in the ideals and the achievements of the centuries. The Church is ever eager in her em- phasis upon her purpose to use every human means at her dis- posal; and so she has placed her benediction upon an organization such as a Catholic Hospital Associa- tion, which has merited the approv- al of several Pontiffs and the com- mendation of the whole Catholic Hierarchy during the quarter cen- 8 THE CHURCE [ IN ACTION tury of that Hospital Association's existence. And today the Church of this country is placing her endorse- ment upon the organization of nurses—the National Council of Catholic Nurses—made up of the graduates of our Catholic schools of nursing and of the Catholic graduates of other schools as well. Yet even this is not all. In our own country we have the unique distinction among contemporary nations of having developed five schools of medicine under the con- trol and guidance of one of the Re- ligious Orders of men of the Church. For the Society of Jesus (or the Jesuit Order) conducts five such schools and has maintained an unbroken tradition of interest in and concern for the medical pro- fession and medical education f rom the pioneer days on the Western Frontier of 1839 right down to our own day—a century of endeavor in training those who will care for the sick, a century of translating into practical programs of educational and welfare activity the funda- mentally basic and sound philoso- phies which we have briefly touch- ed upon at the beginning of this resume. And in those schools about two thousand students each year receive their medical educa- tion. But something more is done; for it may be confidently asserted that an imprint has been left upon these students which will charac- terize them as imbued with a strong sense of the basic ethical fact of the physician's responsi- bility for his patient. In all of this development the form of the Church's organization has not been lost sight of. In prac- tically every one of the 113 arch- dioceses and dioceses of the conti- nental United States there is some official who is concerned predomi- nantly, as the Bishop's representa- tive, with the health care and the sickness care of that diocese. Sometimes it is the Director of Catholic Charities; sometimes it is the Diocesan Hospital Director; sometimes, especially in the larger dioceses, both officials share the responsibility for the work of the Church in action in the health field. Whatever the form of the organization might be, of this we may be assured, that through such officials there is effected a coordi- nation of effort and unanimity of purpose, a constancy and persist- ence in motivation, which permit progressive growth and the estab- lishment of continuing and sound policies. It is thus that the de- velopments of the last two or three decades can be best explained. To be sure, there is room for fu r ther developments. School hy- THE CHURCH AND THE SICK 9 giene programs, child welfare, ma- ternal welfare, the co-ordination of health care with general welfare, the fur ther amplification of efforts in many specialized fields—all of this is part of the vision of the future. But we have the satisfac- tion of knowing that that vision is not a tenuous illusion. It is a vision made up not merely of hopes and velleities, but also of solid achievements and successes. With- in the framework of the Catholic Church of the fu ture in this coun- try every trend indicates an ex- tension of concern for the care of the sick, the prevention of disease, and the procedures of developmen- tal medicine. Lastly, we cannot close without just a word concerning the partici- pation of the Church in the de- velopment of legislation in the health fields, looking towards in- creased social security. Conform- able to the teachings of the Pon- tiffs, particularly those since Leo XIII, and to the teachings of the great .social encyclicals, such as Rerum Novarum and Quadra- gesima Anno, the Church in this country has encouraged its leaders to participate in the draf t ing of sound national policies. As the Church has interested itself in the problems of labor and employment, of security and social stabilization, so she has seen all of these prob- lems as having a bearing upon sickness care and health develop- ment. She has not only encour- aged her leaders, the Sisters and Brothers in the hospital and pro- fessional education fields, to study these broader and deeper aspects of their work, but she has interest- ed herself actively in the formula- tion of policies and in the develop- ment of programs. In these activi- ties the Church is guided by fun- damental principles: first, the dig- nity and majesty of the human in- dividual who must not be deprived of the only basis upon which that dignity and majesty can rest, namely his personal responsibility; and secondly, the principle that the individual to be true to that maj- esty and dignity must be mindful ever of the majesty and dignity of other individuals. Each man, ac- cording to the mind of the Church, must achieve his own self-realiza- tion while he labors effectively, un- reservedly, and zealously for the development of his fellow man. Man's responsibility for himself and man's responsibility for his fellow man are not two responsi- bilities but one: "Thou shalt love thy neighbor as thyself." And if the Church has been critical at times of legislation in the health field, as she has been of legisla- 10 THE CHURCE [ IN ACTION tion in the welfare field, it is be- cause she has been aware of the inadequacies of projected legisla- tion to achieve the unified and in- tegrated ideal which she has ever held up before the eyes of the world. The Church cannot but in- sist that it is the function of gov- ernment to serve the individual man, not the converse, to make the individual man the servant of gov- ernment. The work of caring for the sick is the work of Christ. The work of caring for the sick leads the worker to Christ and makes him more Christ-like. But what is even more to the point, sickness itself under the care of a Christlike worker makes thé patient more Christlike. Christ has insisted that "As long as you did it to one of these my least brethren, you did it to me" (Matthew 25:40). In this work the Church, according to the words of St. Paul, is urged on by the charity of Christ. Those words have become the motto and the driving force of the Church in Action in the Service of the Sick: "Caritas Christi urget nos"—"The charity of Christ urges us onward." THE CHURCH AND YOUTH BY REV. PAUL TANNER Director, Youth Department National Catholic Welfare Conference September 12, 1943 It is proper tha t early in this cause we have become used to them, series of addresses on "The We should thank God tha t here in Church in Action" we should devote the United States the Church has one broadcast to youth, fo r in her been given perfect liberty to or- activities related to youth we see ganize and inspire and direct the Church in action among her groups of youth. Public authorit ies favori te souls. Christ ordered His and private agencies have gener- disciples to permit the children to ously and consistently encouraged be brought to Him, despite the and aided the Church in this work, press of other labors, " for of such In other par t s of the world we is the kingdom of God" (Mark 10: have seen instances where the 14). The Church exercises the State itself assumed the sole r ight same solicitude fo r youth and for to organize and direct youth the same reasons as did her groups. When Hitler seized power, Founder. She speaks to them au- for example, he wasted no time thoritatively and infallibly of the t ry ing to convert people over 40; great central problems of human either they accepted him at once existence; not merely as does great or he put them out of the way. No l i terature or poetry, or with the such savage alternative was pro- persuasive a r t s of human wisdom, posed to the youth of Germany, but as the very mouthpiece of God, Instead, every available technique "thus saith the Lord"—with the was used to indoctrinate them, solemn defmitiveness of a divinely f rom earliest childhood upward, mandated and guided Teacher, with the Nazi ideology. Thus in Ruler, and Sanctifier. Seldom in one short generation a substantial man's history has there been portion of the German nation was greater need of a generation of cut off f rom an inheritance of youth closely attentive and obedient Christian culture and civilization to the sublime commandments and that had taken centuries to accu- precepts of the Church. mulate. With a sneer of contempt Sometimes our commonest bless- young Brownshirts swept into the ings escape attention merely be- discard a tradit ion of kindliness 12 THE CHURCE [ IN ACTION and decency and honor the value of which they did not even know how to appreciate. In Italy, except for the stubborn and effective opposi- tion of Pope Pius XI, Mussolini all but succeeded in capturing and per- verting the youth in the same manner. The indoctrination of the youth of Russia by the Communist Par ty is a matter of record. How grateful we Americans ought to be, therefore, that the State has not usurped the rights of the Church and other agencies to foster and develop organizations of youth in our beloved land. How vigilantly we must guard against such a policy in the United States. The comprehensiveness of the program of the Catholic Church for her youth in the United States is appreciated by very few people. Perhaps the chief reason for this unawareness is the fact that we are not accustomed to think of certain purely religious or educational ac- tivities of the Church on behalf of youth as youth work; but actually these religious and educational ser- vices constitute the very soul and core of the Church's youth pro- gram. As I see it, there are three main areas of Catholic youth work; you can envision them by thinking of three concentric circles. The inner circle is symbolized by the parish church, the middle circle by the church's school system—pri- mary, secondary, and university— and the outer circle by the parish hall. The parish altar, the class- room, and the recreational center, each in its own way and in due proportion to its importance in life, plays a part in the youth pro- gram of the Church. At the very core of her youth program stands the parish church —18,976 of them in this country. The first contact of the Church with her youth is a divine act—the administration of the Sacrament of Baptism which communicates sanc- t i fying grace, infuses the theolo- gical virtues of Faith, Hope, and Charity, and implants in the soul of the child the germs of all the supernatural virtues. As years bring the dawn of reason, habits of devout prayer are acquired, and near the parish altar the child learns through sermons and cate- chism lessons of the wondrous and almost incredible mercies of God in His dealings with men—in such t ruths as the creation of man, the fall of Adam, the promise of a Redeemer, the incarnation of Jesus Christ, our redemption by His death for us on Calvary's bloody hill, the establishment of His Church to continue His ministra- tions among men, and of the solemn realities of death, judgment, heav- THE CHURCH AND YOUTH 13 en, and hell. Near that same altar thp child early enters the tribunal of God's mercy to experience the thrice-blessed comfort and conso- lation of the Sacrament of Pen- ance; at the parish altar he re- ceives for the first time his Euch- aristie Lord—the beginning of a life-long habit of intimate com- munion with Jesus Christ depicted so unforgettably in the sixth chap- ter of St. John's Gospel. During the placid days of childhood and through the critical and sometimes confused years of adolescense, the youth strengthens his hold on the spiritual and supernatural realities of the life of grace through the frequent and regular assistance at Mass and the reception of the sac- raments. Finally the days of youth are climaxed by the exchange of the vows of Matrimony before that same altar. The world cannot be saved merely by good laws and so- cial institutions and organizations —good men are needed first and above all. The business of the parish church is quite literally the making of saints, and only to the degree that this job is accomplish- ed will the world be populated with men and women capable of making radical changes for the better. It approaches understatement, there- fore, to say that thé quiet, unpub- licized, daily labor of the parish church is the heart and soul of the Church's youth program. The second circle is the Church's school system. Here we need some straight thinking and courageous speech and action. A man's philos- ophy of education will be deter- mined by his philosophy of life. If, therefore, a man believes in God, if he believes that the most important business in life is the sanctification and salvation of his immortal soul, if he views the ownership of material wealth solely as a stewardship for which an exact accounting must one day be rendered to His Master, if he be- lieves that his love and service of God must be manifested and proved by his love and service of his fel- lowmen, if he believes these and dozens of other t ruths of the Gos- pel of Jesus Christ, then inexorably he will insist that the educational discipline in which his children are schooled shall include these most important t ru ths as an integral and essential part of the curriculum. If religion is not just a part of life, isolated and unrelated to the whole life, but rather life at its fullest and best, then true education must be religious education. Because the public schools do not include the most important of all knowl- edge in their curricula—the t ruths 14 THE CHURCE [ IN ACTION of religion—Catholic parents, at great cost and under the unjust burden of a double taxation for the education of their children, have erected a school system that har- monizes fully and completely with the Christian philosophy of life. Training given therein reaches not only the head but the heart as well, it embraces all reality—spiritual as well as material—and gives its stu- dents an integral, complete picture of the whole of life. It is quite impossible to calculate the service to youth being given by the Church's school system which last year aggregated 2,035,182 pupils in grammar schools, 361,123 pupils in 2,105 high schools and 161,886 college students in 193 colleges. Finally we come to the third circle—the recreation center or parish hall. This is the avowed field of leisure-time activities in which the f ree time of youth forms the pattern around which recrea- tional programs for youth are built. The youth work of the Church in this third circle has grown by leaps and bounds of late years and will continue to grow. Not that the Church sees in good recreation the panacea for all social ills and private woes—she under- stands clearly that eternal salva- tion cannot be achieved by such in- adequate means. But even as Christ used the familiar things of everyday life—the hen and her chicks, the flowers of the field, the wedding dinner—to elevate men's thoughts to God, so His Church regards a bat and ball, a song or a play, a game or a contest, as not unworthy instruments to be spirit- ualized in the service of the Master. With lavish generosity the Church has provided many differ- ent types of. youth organizations for both boys and girls, young men and young women, covering a var- iety of interests in the religious, cultural, social, hobby, guidance, and athletic fields. I do not speak of the highly specialized care pro- vided for that small minority of youth who because of the death, incapacity, or desertion of their parents, or because of sickness or injury, or because of crime, stand in need of the expert care of pro- fessionally trained workers. For- tunately the majority of the Church's youth enjoy the blessing of a normal home and it is for these typically splendid young people that the parish youth program is designed. Recently the Church in the United States has seen fit to unify and coordinate these far - reaching and diversified youth groups through the instrumental- ity of parish, district, and diocesan THE CHURCH AND YOUTH 15 youth councils. Together with the order of society with the spiritual two national college student federa- supernatural vitality and t ru th of tions, these diocesan youth coun- Christ in His Church, cils constitute the National Catho- In the words of Bishop Duffy of lie Youth Council. The promotion Buffalo, the Episcopal Chairman of and development of the National the Youth Department of the Catholic Youth Council is one of National Catholic Welfare Con- the chief responsibilities of the ference, "Men hope and believe Youth Department of the National that stability will come out of the Catholic Welfare Conference. present chaos, that settled condi- The chief reason for the forma- tions of life will eventually replace tion of the National Catholic Youth the present uncertainty. Youth Council was to strengthen and ac- must necessarily play a vital part centuate the growing consciousness in the attainment of such stability on the part of youth groups of and order. This makes the direc- their opportunities to serve in the tion and guidance of youth the Christian apostolate. Webster de- most important work that Church fines apostolate as "the office or or State can engage in. Our vision mission of an apostle" and clarifies of a better day cannot become a the definition by adding that an reality unless the youth of this apostle is "one sent forth—one of hour, who will be the men and the twelve disciples of Christ, sent women of tomorrow, have develop- forth to preach the Gospel; more ed a character and disposition that widely, any of the others sent forth favors the arts of civilization and by Christ, or, as Paul and Barna- world peace. The Catholic Church, bas, soon af ter his death." A sec- which has lived through the rise ondary, and not irrelevant, mean- and fall of empires, the dissolution ing of the world apostle is "the of governments, and the extinction first Christian missionary in any of great civilizations, sees this region; also, one who initiates any problem with crystal clarity. It, great moral reform." It is in this alone of all, knows from the ex- sublime tradition of the term, perience of centuries, the profound dating back to the first Bishops of t ru th that peace and a settled the Church, that we speak of a social order will come only when Catholic youth apostolate. The sole the youth of a transitional era are reason for the existence of a Cath- properly trained mentally, physi- olic youth movement is to penetrate cally, and by f a r above all else and reform the natural temporal spiritually." THE CHURCH AND CHARITY BY REV. WILLIAM A. O'CONNOR Supervisor of Charities, Archdiocese of Chicago September 19, 1943 The Cross is the hallowed sign of mandatory way of living for men. the love of Christ for men. I t is It is the commandment of charity a symbol as well of His command- which Christ enjoined at the Last ment of charity which is to unite Supper: "A new commandment I all men, brothers to one another give unto you: That you love one and brothers to Christ, in the love another, as I have loved you, tha t of God. The Cross points upward you also love one another. By this to God. But its arms are an in- shall all men know tha t you are my tegral par t of the Cross itself. The disciples, if you have love one fo r arms reach out to br ing all men another" (John 13:34-35). into corporate union of brother- T h g c h a r i t y o f C h r i s t h a g p o w e r hood and submission to God, where- t Q r e m a k e t h e w o r l d a g i t r e m a d e in is the hope of salvation for man ^ firgt C h r i s t i a n s . T h e l o v e 0f and for society. m a n f o r m a n j n Q o d c a n y e t br ing Apart f rom the love of God there ^ w o r ] d p e a c e w i t h j u s t i c e > a s u r . is no bond to unite all men as c e a g e o f r a n c o r j f r e e d o m without brothers. Blood, birth, race, na- tion, caste, condition, divide f rom abuse, order without despotism, the rest of men those they join to- Inseparably joined to the Chris- gether. Nor can there be t rue love t ian obligation. to love all men in of God without love and service of God is the duty to love and care our neighbor. Under Christ 's pre- fo r the poor which the Church has cept we bear a personal responsi- fa i thful ly taught by word and, bility towards our fellowman. He more forcibly, by her example. The is our neighbor. He is the brother compulsion which is upon the of Christ, Who will accept our ser- Church to show fo r th Christ to vice to one another as done to Him- every age engages her energies and s e l f resources in the service of the poor. This is the charity of Christ. Christ loved the poor. He chose Thfs is the timeless and universal poverty for Himself. He chose the teaching of His Church. I t is pot a poor fo r His f r iends . He went fanciful aspiration. I t is God's about among them doing good. He THE CHURCH AND CHARITY 17 had "compassion on the multitude" (Mark 8:2). By inspiring her children to give their personal ser- vice to the poor and to support her works of charity, the Church is fa i thful to her mission which, Pope Leo XIII says, "essentially consists in the sanctifying of souls and the doing of good to humanity" (Aw Milieu). The notable distinction of Cath- 'olic charity is not found in many centuries of service to the poor, nor in hundreds of properties and buildings dedicated to charity, nor in the rich variety of the Church's provision for the care of the needy. The shining ornaments of the Church's charity are the many who are served in their need and afflic- tion and the spirit of dedication in those who serve them. The charity of the Church is pre-eminently the work of our reli- gious Sisterhoods. Without our Sisters, who have left all things to follow af ter Christ, the Church could not begin to perform her great mission of charity. Like Christ, the Catholic religious has deliberately chosen poverty for her- self. She serves Christ daily in serving His brethren, the poor. There is nothing spectacular about her quiet, beneficient work. She seems, as Cardinal Newman says, to "have determined, through God's mercy, not to have the praise or popularity that the world can give, but . . . 'to love to be unknown'". She has not chosen an easy life. Long hours of the day and often late into the night, she washes and cooks and sews, welcomes and shel- ters the homeless and the abandon- ed, comforts the helpless aged, con- soles the incurably sick, protects and guides the children in her charge, gives strength to the weak, courage to the despairing, sympa- thy and understanding to the af- flicted. She knows weariness and fatigue. Yet hers is a life of deep peace and lasting joy, born of for- getfulness of self and devoted thoughtfulness of others in the ser- vice of Christ. In her humility, her diligence, her devotion, and her joy she is the expression of the spirit of Catholic charity. In our own country and in our time, zeal and ardor for the cause of charity have set in motion one of the most momentous forces with- in the Church. For more than thir ty years bishops, priests, mem- bers of religious communities, men and women of every condition, have studied, planned, and worked to- gether to improve, to perfect, and to extend the work of Catholic charity. Their united and cooper- ative effort merits the title of the Catholic Charity Movement in the 18 THE CHURCE [ IN ACTION United States. The spirit of devo- tion, the intense vigor, and the solid accomplishment of this move- ment are as noteworthy as its pro- gressive character, its courageous self-appraisal, and its dissatisfac- tion with mediocrity in the service of the poor. The most fa i thful achievements of the Catholic Charity Movement are the organization throughout the country of diocesan charity offices and the founding and development of the National Conference of Catholic Charities and of Catholic schools of social work. The Bishop in each diocese is responsible for the efficient admin- istration of the charitable activit- ies of the Church. The Bishop is called, "The Father of the Poor." During the last twenty-five years the Bishops of the United States have organized central offices to co- ordinate and to supervise varied and multiple works of charity, to determine deficiencies, and to de- velop what was wanting. Their characteristic and now familiar name, The Catholic Charities, points to a common source of in- spiration. It is an interesting and arresting thought that this modern and American development, an of- fice for charity through which the Bishop fulfills his grave obligation to care for the poor, is so close a counterpart to the system in the early Church. The National Conference of Cath- olic Charities, the first f ru i t of the Catholic Charity Movement, has grown to be its voice and the in- strument of its functioning. In the National Conference there are brought together and shared the traditions, the experience, the anxi- eties, and the hopes of Catholic Charities. Through the National Conference and in the Catholic schools of social work Catholic thought and ideals of charity find national expression, and study is fostered of the social sciences and of the modern developments of im- proved methods in caring for the poor. All that is found good and true in what is new is eagerly and quickly incorporated into the prac- tice of Catholic charity and into the training of those to whom Cath- olic Charities owes so great a debt, the Catholic laymen and women who have chosen charity for their life work. Our agencies and institutions of charity are necessary and indispen- sable in meeting urgent and desper- ate needs. But it is their place in the field of Catholic charity to sup- plement and complete, never to re- place, that neighborly service of personal, individual charity which in country-side, town, or city is the THE CHURCH AND CHARITY 19 American way, and in the parish is the Catholic way, of relieving the wants of the poor. Neighborly as- sistance given from a sense of per- sonal responsibility to the unfor- tunate is the most fundamental and cherished form of Christian char- ity. We know best and love easiest what is close to us. In the full flowering of Catholic charity in this country every parish will be a center of charitable activity. It will have a deep Catholic sense of parish responsibility for its own poor and will foster and express the religious life- of its people through its own works of charity. On that blessed day not only indi- vidual members of the parish but organized groups of parishioners will stand ready to serve the poor, gladly giving their time and ser- vice, but above all, themselves. This is the ideal of Catholic charity. The founders of the Catholic Charity Movement were, for the greater part, members of the Soci- ety of St. Vincent de Paul, the noble organization of Catholic men who follow Christ into the homes of the poor, which Frederic Ozanam founded in Paris over a century ago and which spread rapidly over the whole Catholic world. The Soci- ety has but one aim, to sanctify its members through their personal service to the poor. In the United States more than twenty-five thous- and members of the Society are actively serving the poor in their parishes, visiting the sick in hos- pitals, visiting prisoners in jails and in many other ways giving themselves generously and unobtru- sively to the friendless and neglect- ed. Today is Ozanam Sunday. The third Sunday of September has been especially dedicated by the Society of St. Vincent de Paul to earnest prayer that in God's wise and holy providence, Frederic Ozan- am may be raised to the altars of the Church as a Saint, a model for the Catholic layman, whose person- al service of the poor will bring him to holiness of life by the very path which Christ loved to walk. Thoughtful men and women are seriously concerned that private charity and welfare associations of a voluntary character may con- tinue to enjoy in our beloved coun- t ry that sympathetic welcome, gen- erous support, and position of hon- or which they have received in the past. A growing tendency of the State to exercise an exclusive mon- opoly as it enters into every field of welfare is f raught with danger to the best interests of our coun- t ry and to the f ree exercise of reli- gion. Our American and demo- cratic tradition favors and supports a benevolent and sympathetic part- 20 THE CHURCE [ IN ACTION nership of private and public care for the poor. Unquestionably there is an obligation on the State to pro- mote the welfare of its citizens and especially of the poor. But the State exercises this important function of government in fullest and most harmonious accord with American tradition when it encour- ages self help and the assistance of private citizens and voluntary as- sociations before acting directly to bring public aid. Public welfare programs should supplement, not compete with or submerge, private charity in its traditional fields of work. Welfare is not the exclusive con- cern of government. He is surely as good a citizen who helps the poor personally or through private agen- cies as he who pays taxes collected for the same purpose. It is un- seemly that in caring for the poor rivalry and struggle for place should develop a f te r so many years, of understanding and cooperation. Yet a very grave and critical issue is beginning to emerge which must be faced. The dignity and destiny of each individual person and his relation- ship as a brother of Christ are reli- gious concepts fundamental to the practice of charity. The f ree exer- cise of religion includes the free- dom to practice charity. The de- fense against every force, of the right and duty of private charity to serve the poor, is a defense of our American heritage as well as of the charity of Jesus Christ. CATHOLIC CHURCH AND EDUCATION BY RT. REV. JAMES T. O'DOWD Superintendent of Schools, Archdiocese of San Francisco September 26, 1943 It is not without significance that From those Franciscan founda- this address on Catholic Education tions, there has developed the Cath- comes to you from the city of San olic school system. A visitor to our Francisco, the city named af te r the country has called this system the Seraphic St. Francis of Assisi. The greatest single educational fact in name of the patron of this city is the United States. Such a state- intimately connected with the be- ment may seem to some to be an ginnings of education in the United exaggeration. But yet when we States. We may trace the origin consider the number of schools con- of educational work in this country ducted by the Catholic Church in to the mission schools established America, the assertion has a real by the spiritual sons of St. Francis, foundation. In the United States at the Franciscan Friars . In Florida the present time, there are 2,584,- in the year 1594 and in New Mex- 561 students attending Catholic ico in 1589, the first opportunities educational institutions. These stu- for education within the boundries dents are enrolled in 7,944 Catholic of the present United States were elementary schools, 2,105 high provided by the Spanish Francis- schools, 168 colleges, 25 universi- cans. Here in this f a r western ties, and 181 seminaries. When we country we trace the beginnings of realize that American , Catholics education to the twenty-one Cali- have built and supported these in- fornia missions founded by the stitutions without any financial aid saintly Father Junipero Serra* and from the State, we are forced to his Franciscan companions. The conclude that this system of schools Franciscan mission schools in Flori- and colleges is unparalleled either da and New Mexico preceded by in this country or abroad, several years the establishment of schools in the English colonies. In- The question readily comes to deed it is certainly appropriate to mind: Why do the Catholic people identify the name of St. Francis of America maintain an elaborate of Assisi with the establishment of system of schools at the expense schools in the United States. of millions of dollars when their 22 THE CHURCE [ IN ACTION children could attend public schools which they help to support as tax- payers? Surely there must be se- rious reasons for the course of ac- tion which Catholics have adopted. And serious reasons there are. Primarily, Catholics have establish- ed their own system of schools be- cause they have a very definite an- swer to the question: "What is education?" The answer to that question is of vital importance be- cause upon it depends the kind of education which children are to re- ceive. In approaching the Catholic answer to this question, we may observe that education has two major elements. There is a con- stant element and a variable one. Those who are familiar with the trends of education will agree that the majority of modern educators deal principally with changing fac- tors, with methods of instruction and techniques of administration. They are not mainly concerned about the reason for teaching. The method of teaching or the science of education varies with the development of knowledge in the natural and social sciences. An ad- vance in psychology, or biology, or sociology may cause r a d i c a l changes in the character of an educational system. In fact, mod- ern research has introduced many improvements in methods of teach- ing and school administration. As a result the typical school to-day bears little resemblance t a the 'little red school house' of a few genera- tions ago. In the main the re- search of the competent psycholo- gists and educators has brought progress in education. However, because they emphasize experimen- tation unduly, and neglect reflective thinking, many educators have come to believe that the main real- ity in education is change. They concentrate on the particular and changeable aspects and give a sec- ondary place to the purpose of edu- cation which is the more general and unchanging element. The stable element in education concerns man and his destiny; it concerns his relation to God. Edu- cators must have a definite under- standing concerning the nature and destiny of man. If they lack this, then all methods and proce- dures, no matter how scientific, will lack intelligent direction. In mak- ing à journey, our destination is of prime importance. Likewise in edu- cation the first essential is knowl- edge of the goal to which we are to lead the child. Of course the goal of education is the goal of life. It is determined by the nature and destiny which God has given to the child. The Catholic school gives a pri- CATHOLIC CHURCH AND EDUCATION 23 mary place to the purpose of edu- cation. Therefore it bases its pro- gram on the clear teaching of phil- osophy and divine revelation con- cerning the origin, nature, and des- tiny of man. That teaching gives an answer to the momentous ques- tions asked in all ages and so well expressed by Carlyle when he said, "But whence? 0 heaven, whither?" The Catholic knows the answer to the question of the whence, the what, and the whither of life, part- ly by the use of human intelligence, more adequately through the word of God, speaking through the prophets in the Old Testament, and still more fully through the word made Flesh, Our Lord Jesus Christ. And the answer is one known by the child in every Cath- olic school—that man is unique in the universe; that he is a union of body and soul created by a Personal God; that he is a person with a sacred dignity; that he has not here a lasting city but seeks one that is to come. For the Catholic the ultimate goal of life is com- plete union with God. That is the true term of human progress. That is the final end of the divine creative act. Since the Catholic has this un- derstanding of the nature and destiny of man, he can only be satisfied with an education which is defined in terms which respect man's sacred character and final end. With this in mind, we may define education as the process whereby the physical, intellectual, social, and moral powers of a per- son are so developed as to enable him to accomplish his life work here and to attain his eternal des- tiny. The latter part of this defi- nition is at least as important as the earlier. For Catholics it pre- dominates. The implications of this defini- tion are obvious. Educational dogmas regarding religion and means must be selected which are in conformity with human nature and adequately suited to achieve the main purpose of human life, union with God. Certainly secular means will not be sufficient. The educator who embraces a secular philosophy considers man as the measure of all things. He believes that man should seek ends which are exclusively human and natural. He assumes that all goals which claim to lie beyond nature and hu- man life are illusory. He simply concentrates on man and ignores everything else. Therefore, in edu- cation he chooses natural means to achieve his natural goal. Certainly means which are man-centered can- not attain an end which is God- centered. 24 THE CHURCE [ IN ACTION Nor can the supernatural goal of Catholic education be reached by methods and procedures which are erroneously termed neutral. There is no such thing as neutral educa- tion, for as Professor Harold Rugg has stated, "As we look upon life, so we teach. What we believe, the loyalties to which we hold, subtly determine the content and method of our teaching." The professedly neutral school is actually secular, since it implies that the principles of religion have no necessary con- nection with the realities of life. Such a system of education pro- claims a highly sectarian set of dogmas regarding religion and tends definitely toward indiffer- entism. No, secular and neutral means simply will not do. To achieve the desired goal of life and education, union with God in this life and hereafter, adequate means must be used. The only means adequate for such a sublime educational object- ive is the school which begins and ends in Jesus Christ, the religious school. In any school worthy of the name Catholic, the t ruths of religion must enter into all the pro- cesses of education. The entire school program must be permeated with religious principles. As the poet Browning has said, "Religion is all or nothing; its no mere smile O'contentment, sigh, or aspiration, sir— No quality o' the finelier tempered clay, Like its whiteness or its lightness; rather stuff 0 ' the very stuff; life of life, and self of self." Religion in the Catholic school is no mere subject; it is all or noth- ing. It is not "a side current apart f rom the main gulf- stream of culture." Rather it penetrates into every relation of the child and touches his every ideal and aim and act. This does not, of course, imply the continuous direct teaching of religion, but it does imply that the approach to all subjects will be f rom the Christian point of view. Moreover, the Catholic school is able to achieve unity in its in- struction. I t sees the child as a whole child, possessing religious, intellectual, physical, and social powers given to him by Almighty God, as means to an end, union with Him. These powers are to be developed harmoniously—not with the lopsided development of the natural man, the economic man, or the social man, but unto the full perfection of the Christian man, "the supernatural man who thinks, CATHOLIC CHURCH AND EDUCATION 25 judges, and acts constantly and consistently in accordance with right reason, illumined by the su- pernatural light of the example and teaching of Christ; in other words . . . the true and finished man of character." In brief, such are the fundamen- tal and serious reasons for the Catholic school system. By its schools, the Catholic Church in America is making an indispen- sable contribution to the youth under its direction. Moreover, by its positive position it proclaims the inherently American principle that religion is essential in educa- tion. In recent years, we have heard the voices of the presidents of two of the largest universities in the United States urging American educators to return to the religious ways of their fathers. From New York we have heard the voice of Dr. Nicholas Murray Butler, the President of Columbia University, stating, "The separation of church and state is fundamental in our American political order, but so f a r as religious instruction is concern- ed, the principle has been so f a r departed f rom as to put the whole force and influence of the tax sup- ported school on the side of one element of the population, namely, that which is pagan and believes in po religion whatsoever." A plan was suggested by Dr. Butler where- by . . . "school children and their parents . . . would come to look upon religious instruction as vital- ly important and as constituting an essential par t of the educational process." From Berkeley in Cali- fronia, Dr. Robert Gordon Sproul, President of the State University, made the following striking state- ment: "While I am a firm believer in the separation of Church and state, I also believe that our people have carried this principle to an extreme." He added, "Without the vital issues of religion, students might become merely efficient in the Nazi manner, and, therefore, a menace rather than a help to civili- zation and democracy. Something more than brilliance, cleverness, and getting degrees is needed in our educational system." These two leaders of American education recognize the fact that a complete education is the r ightful heritage of every American youth. They realize that no part of a complete education should be eliminated, least of all the religious part which emphasizes our relation to God and our fellowman. This American principle of reli- gion in education has been the soul of the Catholic educational tradi- tion from the days of the Francis- can Fathers to the present. The Catholic educator strives to be t rue 26 THE CHURCE [ IN ACTION to that tradition and desires to share its manifold treasures with others. He is interested not only in Catholic schools and colleges, but also in the best kind of education for all the children of all the peo- ple. He remembers that he is an apostle of Christ, who by Baptism and Confirmation is appointed to the service of his brothers within the household of the fai th as well as to the service and edification of those who are potential members of Christ's Mystical Body. In all his efforts to attain the educational ideals of the Catholic school, union with God, he faces the fu ture with confidence. He knows that with the help of a kindly and omnipotent Providence, he will not relinquish a ray of splendor of his vision, nor a fragment of the fa i th which will lead him, and the children under his charge, with clear eyes through a lifetime of frui t fulness to the eternal city of God. THE CHURCH AND DECENCY BY VERY REV. JOHN J. McCLAFFERTY Executive Secretary, National Legion of Decency October 3, 1943 These days as we move toward concern with decency in all the the decision of blood we hear much, thoughts, words, actions, and a f - we read much, about decency. Ra- fa i r s of men. The Church would dio, the press, and the film carry have men decent in international the words of statesmen and na- dealings, decent in national affairs, tional figures who aver that decency decent in civic, social, and economic should and must characterize the relations, decent in family life, and actions of nations in the post-war decent in recreational and cultural world—a decency stemming f rom pursuits. In fine, the Church would justice and charity—a decency is- have man decent in all his relation- suing f rom respect of human dig- ships, would have man always and nity and rights. in all things live in accord with Decency is defined as propriety t h e h i g h c a l l i n £ o f h i s dignity and in conduct, speech, manners, or y ' dress. That is decent which be- The Church is interested in de- comes, which befits, which is seem- cency because the Church is in- ly and suitable. Becomes what, terested in the moral law and in in these premises? Befi ts what? man. The dignity of man. rp, S t 1 . ... , . mKm The Church, institution of God I t is heartening tha t statesmen founded by Christ, is solicitous for talk about decency in the affairs of the eternal welfare and for the nations, that they appear really to temporal welfare of man as that be interested in the fur therance of temporal weal really conduces to decency in human affairs. They man's spiritual well-being. and the people for whom they hold The moral law is the pathway the t rus t are being sorely tried by to man's eternal happiness and to the evils which indecencies have his ordered and proper temporal spawned upon the world. The welfare. The moral law perfects Church has had, has, and will have man and leads him to the ends until the Church Militant has which belong to his na tu re : self- gained ther final Crown, a real t rue preservation, propagation of his 28 THE CHURCE [ IN ACTION kind and the upbringing of off- spring, pursuit and attainment of eternal t ruth and goodness in com- mon with other men. The Will of God for man is ex- pressed in the moral law. "For this the will of God, your sancti- fication" (I Thess. 4:3) . "God our Savior, who will have all men to be saved, and to come to the knowl- edge of the t ru th" (I Tim. 2:3-4). The moral law is founded not up- on any human social compact, not upon any shifting base of relativ- ism, but upon a real order involving the relationship of man to God, to himself, and to his fellowman, a relationship and order manifested through man's reason and God's revelation. The Church is interested in man. To man the Church extends the Truth and Goodness of God. To God the Church leads man. Man, "this quintessence of dust," yet "how like an angel." Man, weighted with earth and flesh, yet winged with thought and spirit. Man, deprived by sin, ennobled by grace. Man, sometimes unhappily blind foolish servitor of Satan, yet free creature and glorious child of God. Man, compared in the words of the Psalmist to the senseless beasts and "become like to them". But, again in the words of David "Man is a little lower than the an- gels. Thou hast crowned him, 0 God, with glory and honor. Thou hast set him over all the works of Thy hands." Bundle of contradictions and con- trarieties, arena of s t r i fe wherein clash the forces of good and evil, yet master of his own fate and captain of his own soul. Look to the challenge of God to man: "I call heaven and earth to witness this day, that I have set before you life and death, blessing and cursing. Choose therefore life that both thou and thy seed may live" (Deut. 30:19). Man, puny against the power and expanse of the universe, yet special object of God's infinite love. God loved man enough to create him to His own Image: "Let us make man to our image and like- ness" (Gen. 1:26). God loved man enough to redeem him af ter he had fallen: "God so loved the world, as to give his only begotten Son" {John 3:16). God loved man enough to sanctify him: "Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?" (I Cor. 3:16). God loved man enough to l if t him to the level of a son in the Household of the Father : "Behold what manner of charity the Father has bestowed upon us, that we should be called, THE CHURCH AND DECENCY 29 and should be the sons of God" (I John 3 :1) . God loved man enough to iden- t i fy Himself in marvelous manner with him: "As long as you did it to one of these my least brethren, you did it to me" (Matt. 25:40). With dignity so sublime man is designed for destiny commensu- rate : "Come, ye blessed of my Father, possess you the kingdom prepared for you from the foun- dation of the world" (Matt . 25:34). The Church, interested in de- cency because interested in the moral law, in the dignity, welfare, and destiny of man, Tias, within our times, through the voices of her Supreme Shepherds, the Vicars of Christ, asserted with force and clarity the dignity of man and that the moral law governs all human actions, activities, affairs, and rela- tions. Benedict XV, of blessed memory, and Pius XII now gloriously reign- ing, have besought morality and decency in the affairs of nations. Leo XIII and Pius XI, both of blessed memory, and Pius XII, have appealed for morality and de- cency in the social and economic orders. They have opposed anarchy, tyrannical collectivism, atheistic communism, and racism. They have upraided the exploitation of the worker. They have pleaded for the just distribution and control of private property and national re- sources, for a just family wage, for equitable relationships between la- bor and capital, and for the due ob- servance of all human rights. Pius XI in his encyclicals on Christian Marriage and on Chris- tian Education assailed the evils that threaten the home and the mind of the child, and stated with vigor the Church's position relative to the nature and use of marriage and to the training of the young. But, the realm of the internat- ional, the sphere of the social and the economic, the family hearth, do not comprise the totality of human relations. There remains the area of cultural and recreational pur- suits. Over seven years ago Pius issued the encyclical on motion pictures. In this letter addressed to all the bishops of the world Pius XI com- mended the bishops of the United States for their leadership in or- ganizing the Legion of Decency as an effort on the part of Catholics, Protestants, and Jews, and all high-minded persons, to recall the film industry to its great moral re- sponsibility and thus discourage the production of motion pictures sub- versive of the moral order. The Holy Father asserted that to the cinema must be applied the "su- 30 THE CHURCE [ IN ACTION preme rule which must direct and regulate even the highest art in order that it. may not find itself in continual conflict with Christian morality or even simply with hu- man morality based upon natural law." "The essential purpose of art ," Pius continued, "is to assist in the perfecting of the moral per- sonality which is man. For this reason it f a r t ] must itself be moral." Pius would have the film not only not serve the moral ruin of the soul, but become a valuable auxili- ary of instruction. He would have the artistic and technical progress of the cinema ordered to the Glory of God, the salvation of souls, and the extension of the Kingdom of God on earth. He counselled "unceasing univer- sal vigilance" against the evil film, and urged the bishops of the whole world to unite in this vigilance. He displayed an unusual insight into and conversance with the uni- que nature, extent, and power of the film. He stated that the motion pic- ture has achieved "a position of universal importance among mod- ern means of diversion," that "there exists today no means of influenc- ing the masses more potent than the cinema." He termed morally bad motion pictures occasions of sin, seducing young people along the ways of evil, showing life under false light, clouding ideals; destroying pure love, respect for marriage, and af- fection for the family; creating prejudices among individuals, and misunderstandings among nations, social classes, and races. He observed that films morally good are capable of exercising a profoundly moral influence by arousing noble ideals of life, com- municating valuable conceptions, imparting better knowledge of his- tory, presenting t ruth and virtue under attractive forms, creating at least the flavor of understanding among nations, classes, and races, championing the cause of justice, giving new life to the claims of virtue, and contributing positively to the genesis of a just social order in the world. Thus Pius XI bespoke the in- terest of the Church in decency in motion picture entertainment, an interest born of the Church's in- terest in the moral law and in man. Thus did the Holy Father seek to recall to ways of decency and mor- ality, a potent medium of culture and recreation. The medium, the light of the screen *— a powerful light piercing the darkness of al- most 17,000 theatres and touching THE CHURCH AND DECENCY 31 approximately 85,000,000 persons weekly in the U.S.A.—a penetrat- ing light, reaching into souls, that can cast shadows across souls as well as screens, compounded of light, shadow, color, movement, sound, and music— a persuasive light moving individuals to good or evil, moulding public opinion, shaping popular tastes, customs, and fancies, strengthening or weak- ening standards of morality. In the encyclical on motion pic- tures Pius stated that "the Bishops of the United States are determined at all times and at all costs to safe- guard the recreation of the people in whatever form that recreation may take." The Bishops in the words of Pius, "are under obliga- tion to interest themselves in every form of decent and healthy recrea- tion because they are responsible before God for the moral welfare of their people even during their leisure. Their sacred calling con- strains them to proclaim clearly and openly that unhealthy and im- pure entertainment destroys the moral fibre of the nation." The. Church, accordingly, has a proper and necessary interest in the recreation of her children. In modern industrial society where people labor under fatiguing and monotonous conditions, recreation in its manifold variety and expres- sion has become a veritable neces- sity. "But," to quote the thought of Pius, this recreation "must be worthy of the rational nature of man and therefore morally healthy. It must be elevated to the rank of a positive factor for good, and must seek to arouse a noble sentiment." To the nation Pius uttered this challenging warning: "people who, in time of repose, give themselves to diversions which violate decency, honor or morality; to recreations which, especially to the young, con- stitute occasions for sin, are in grave danger of losing their great- est, even their national power." The Bishops of the United States, determined at all times and at all costs to safeguard the re- creation of their people, con- fronted with a polluting deluge of indecent literature, organized in December, 1938, the National Or- ganization for Decent Literature as a dam against this putrid flood. The National Organization for De- cent Literature periodically evalu- ates current publications in terms of decency, encourages newsdealers to cooperative in the crusade for decency in print, confers and coun- sels with the publishers and distri- butors of magazines. The Archdiocese of New York, within the confine of which are produced the great majority of the 32 THE CHURCE plays of the legitimate stage, has for many years sponsored the Cath- olic Theatre Movement to provide moral guidance to theatregoers, and to advise with producers and playrights who in their good will seek counsel. The Church is interested in de- cency because it is interested in the moral law and in man. The Church is concerned that decency and mor- ality characterize all human ac- tions, activities, affairs, and rela- tionships, including recreational and cultural pursuits. So the Church, interested in the dignity, the spiritual and temporal welfare of man, and in recreation enhanc- ing that dignity and welfare, would, have the cinema decent, the press decent, and the stage decent. What has been said with reference to film, press, and stage may also be said with reference to radio. The Church would likewise have the radio decent in both its auditory and visual phases. [ IN ACTION Our present Holy Father, Pius XII, in his first encyclical, "Dark- ness over the Earth," cites the er- rors and evils which have proceed- ed from the poisoned well of the neglect and repudiation of religion and morality. Unhappily and paradoxically, in many instances in the past and in some instances today, the light of the screen has contributed to the "Darkness over the Earth". In some instances footlights too have blackened, the ink of presses has thickened, and the glow of radio's electronic tubes has deepened, the "Darkness over the Earth". Our Divine Lord has promised that not even the gates of hell could or would prevail over His Church. Camera shutters, rising curtains, shuttling presses, radio waves, will then never prevail over the Church—the Church interested in decency, because interested in the moral law, in man and his total welfare. THE CHURCH AND THE LAY APOSTOLATE BY REV. CHARLES A. HART Director, Washington Catholic Evidence Guild October 10, 1943 Wri t ing f rom Rome in his first they more than ever before a chosen epistle to his converts, mostly Jew- generation, a kingly priesthood, ish, in Asia Minor, St. Peter, first And the responsibility which fol- head of the Catholic Church, re- lows upon this high office, he tells minds them of their new-found dig- them, is to proclaim to the world n i ty : "You [are] as living stones the great virtue of the Savior, who built up, a spiritual house, a holy in giving them their new fa i th has priesthood, to offer spiritual sac- called them out of the darkness of rifices, acceptable to God by Jesus ignorance and error to be sharers Christ . . . You are a chosen gen- in His own marvelous light, eration, a kingly priesthood, a holy Here in these inspired words of nation, a purchased people: tha t St. Peter, my dear fr iends, we have you might declare his virtues, who perhaps the best expression of the hath called you out of darkness Catholic doctrine of the lay apos- into his marvelous l ight" (1 Peter tolate—or Catholic Action, as it has 2:5, 9) . I t should be recalled tha t also been called. That apostolate these words were addressed, as I or "Action" has been officially de- have said, to many of the chosen fined as "the participation of the people who, by their covenant with laity in the apostolate of the hier- God under the Old Testament, had archy." Such participation in the already quite properly considered priestly apostolate, as St. Peter themselves a priestly people shar- points out, is predicated upon the ing in the general priesthood of participation of every baptized all the Jews. St. Peter reminds Christian in the priesthood of Jesus them tha t by their conversion Christ. they are now part—living stones, I t would be interesting, if t ime as he say—of the perfect priest- permitted, to trace f rom primitive hood of Jesus Christ. He ad- times the growth in the minds of monishes them in this new and the Catholic laity of an ever clear- higher role to offer spiritual sac- er consciousness of their great dig- rifices through Jesus Christ which nity as part icipants in Christ 's will be acceptable to God. Thus are priesthood—a participation into 3 4 THE CHURCE [ IN ACTION which they enter through their orders by which the layman is spiritual rebir th in water and the fixed in the fulness of his position Holy Ghost, by which sacrament in Christ 's Body and Christ s they become members of Christ 's priesthood. As Baptism involves his Mystical Body. However, in these individual obligations, Confirmar few moments of meditation we tion establishes his social relations must content ourselves simply with to other members of the Body and recalling the expression which to those not yet members. The the doctrine received at the confirmed Catholic" says St hands of the Church's greatest Thomas, "accepts the power, as i t theologian, St. Thomas Aquinas, in were e* officio, of expressing m his Sumrm Theologica. Expressing words his f a i th in Jesus Christ, in exact thought the thir teen cen- Jus t as the priest and bishop are turies of Christian tradit ion up fixed in their places in the Mysti- to his time, he says tha t the indel- cal Body by Holy Orders, so does ible mark which the Sacrament of the layman secure his place by Baptism imprints upon the soul of Baptism and Confirmation. His is its recipient, involves a three-fold not the place of the priest any more sign- (1) Sign of distinction, i.e., than the breast of a body is i ts i t separates him f r o m the pagan h e a d - b u t it is obvious tha t his world and establishes his member- place is an indispensible one. ship in Christ 's Mystical Body; (2) ^ ^ b r i r f l y w e h a v e t h e b a s i s Sign of obligation, i.e., it signs him g ^ ^ l a y . a p o s t o l a t e , the firm with the duty of offering the one f o u n d a t i o n i n C a t h o l i c d o c t r i l l e f o r sacrifice lef t to man which is alone ^ ^ ^ A c t i o n w h e r e b y t h e acceptable to God, namely sacrifice « B p a r t i c i p a t e i n t h e a p o s t o l a t e of the body and blood, soul and di- o f i f i ^ ^ a n d p r i e s t s . I f t h i s vinity of Jesus Christ, God and t e a c h i n g Q f t h e C a t h o l i c layman's man; (3) Sign of configuration, i.e., J g y h i g C h u r c h h a g b e e n o f t e n it signs him with the duty by rea- ^ ^ g ^ l a y m a n > s m i n d s i n c e son of the participation of all the | g b r e a k u p Qf c h r i s t i a n u n i t y i n baptized in Christ 's priesthood, to J V ^ ^ a n d . f | g become another Christ configured, ^ ^ ^ ^ ^ ^ t Q f e d or made like, to Christ. Mmadf & ^ ^ s p e c t a t o r w a t c h - St Thomas goes on f u r t h e r to ing his priests and bishops carry express the obligation of Confirma- on the work enjoined by Jesus r ha t U ' — i m t h a t y m a n n o w THE CHURCH AND THE LAY APOSTOLATE 35 knows that in taking any such view of himself he has been the vic- tim of just one more error which has not the slightest foundation in sound Catholic doctrine or tradi- tion. For it has always been the doctrine of the Catholic Church, no matter how much error has sought to obscure the fact, that there can be no such thing as a passive Cath- olic in any order, lay or clerical, in the Church of Christ. I think that within this generation we have been gradually overcoming the dis- ruption of the past four hundred years in the religious life of the Cafholic layman. We are gradually returning to the normal life of ac- tion which the Church has always presented to her children. Wher- ever that has not been the case the Church suffers. The religious history of our sister republic, Mex- ico, points the fact. If today spir- itual conditions are improving there, it is in considerable part because of the recent revival of Catholic Action among the laity. A laity active with their priests and bishops is the only one envisioned by Jesus Christ, the Church's Founder. I do not think that I should be- come laudatory of the activity of the Catholic layman in his Church. But neither do I feel that pessim- ism is justified. In the amazing growth of the Catholic high schools and colleges in the United States in the past generation, Catholic Action has had a powerful natural source f rom which to draw. The Church has enormous assets in the vast number of trained, intelligent, eager, ^.nd interested laymen here in America, such as has perhaps seldom been her fortune at any period anywhere. The challenge to the Church in this country is to organize, to channelize this great power for the cause of Christ, to make it effective in a world that needs just such an influence so des- perately in this world crisis. I should say that a very substantial beginning has been made. There is a growing understanding on the part of the layman of his proper place in the Church. To prove this I need go no f u r - ther than the National Council of Catholic Men under whose auspices this Catholic Hour has been con- ducted for more than thirteen years. This great council of men, together with the National Council of Catholic Women, has long acted as a clearing house for the num- erous forms of Catholic lay ac- tivity. There is no single type of work for the cause of religion in which the layman is not now a tower of strength. We have but to 36 THE CHURCE [ IN ACTION recall some of them to realize the remarkable growth of the lay apostolate in the last quarter of a century. In the field of social and char- itable work where the Church has always been so active, trained lay social workers, nurses, and doctors —each with their own organiza- tions—as well as thousands of part time workers in such groups as the St. Vincent de Paul societies, the Ladies of Charity, and the Christ Child Society, and all impelled by a Christian view of society, take over an ever larger share of a task which until comparatively re- cently was borne almost entirely by religious. Today the task is so much greater than ever before that its accomplishment would be impos- sible without this constantly in- creasing lay interest. Closely allied are the many fraternal organiza- tions established under religious in- fluence which meet the need for social contacts, recreation, and aid in times of illness and death. The list of these societies, even if lim- ited to those working on a national scale, is surprisingly long. The laity are finding in education under religious direction an ever enlarging sphere for their aposto- late. As teachers particularly in the hundreds of high schools, col- leges, and universities they are bringing, with growing authority, the wise counsel of the layman to bear upon the education of the lay- man. That is as it should be and religious education of today cannot but profit thereby. In research work in history, education, science, and philosophy the Church is rais- ing up a very considerable body of lay authorities. They are entering into leadership in organizations like the National Catholic Educational Association, the American Catholic Historical Association, and the American Catholic Philosophical Association. The Church in Amer- ica is producing its own Maritains, Gilsons, and Bellocs—not as widely known indeed as these lay leaders f rom Europe, but speaking with a maturity of mind that commands wide respect. Nor have the fine arts, especially the dramatic ar t of the* theatre, as powerful teachers of the good and the beautiful, been neglected—as witness the various growing organizations in these fields, largely of lay membership, working for the cause of the Church. In the closely allied work of writ- ing and religious publication the laity are finding perhaps their greatest opportunity for Catholic Action. Most of our religious pa- pers and magazines are staffed al- most entirely by laymen. The effect THE CHURCH AND THE LAY APOSTOLATE 37 here, in terms of better understand- ing of the Church in America, is undeniably great. We have come a long way since A1 Smith's 1928 presidential campaign. Today big- otry and falsehood know they will be challenged by intelligent laymen who will demand retraction of falsi- fiers and defamers. When all its weaknesses and omissions have been duly admitted and recorded, it is no exaggeration to say that the laity in America are perhaps the greatest bulwark of the Church, the most active sector in religious life in the world today. Perhaps I may be pardoned if I add a final word to the record in behalf of those lay teachers of re- ligion to the man in the street who band together for their work in perhaps a dozen larger cities of the country—including the Nation's Capital—under the title of Cath- olic Evidence Guilds. With the ex- ample of the London Catholic Evi- dence Guild before them and that of the great lay apostle, David Gold- stein of Boston, these groups of carefully trained laymen and lay- women, assisted from time to time by the clergy, have been presenting Catholic doctrine in religious for- ums in city parks and street corners for the past decade. We have reason to know that the work is just as ef- fective in smaller communities where there are fewer counter-at- tractions. To many this may seem a somewhat undignified manner of explaining Catholic doctrine— smacking of the soap-box and penny-on-the-drum. But the men and women engaged in this type of apostolate differ from their fel- lows only in that they have harken- ed literally to Christ's command to teach all nations and all people, even those on the street corners; to go out into the high-ways and by-ways; to become if you will, fools for Christ's sake as St. Paul urged us all to be. It is to be hoped that this form of lay apostolate, under the direction of the bishops of the various dioceses, will become truly national as a form of adult education. That is the purpose of the National Catholic Evidence Conference which was formed twelve years ago for pooling experience on the presentation of evidence. We now need regularly conducted Catholic information centers in these and other towns to follow up the interest such for- ums awaken. All of us must recall only too painfully the severe strictures our Divine Lord hurled at the servant who, being given one talent, buried it. He kept it intact but he did not improve it by using it to enlight- en his less fortunate fellows. The 38 THE CHURCE [ IN ACTION Master was never more severe than in His anathema against that unprofitable worker. His warning must fill us all with that salutary fear which is the beginning of wisdom. To the layman, whether Catholic or of other fai th, may I urge that tossing a coin in a collec- tion box—however large the c o i n - is not enough in a world so openly hostile to religion. To paraphrase a famous statesman, we are at the end of beginnings. Intelligently, cogently, clearly, it is incumbent upon all followers of Jesus Christ to present His case—the case of Truth Incarnate—to all the world that needs so desperately to hear. It is the bounden duty, of layman as well as cleric in the face of the universal injunction of Our Lord and Savior, Jesus Christ: "Going therefore, teach ye all nations . . . all things whatsoever I have com- manded you" {Matt. 28:19, 20). God bless you. THE CHURCH AND THE MISSIONS BY VERY REV. GEORGE J. COLLINS, C. S. Sp. Provincial of the Holy Ghost Fathers October 17, 1943 In these days probably more fa te fu l harbinger of the dark, cold than at any other period of his- days of another dreary winter, tory there is a universal apprecia- The glorious pageant of every tion of the blessings of peace. For changing- color tha t once st irred modern war, much more than its their hear ts to songs of exultant ancient counterpart, inflicts its thanksgiving, now arouses in them hardships as truly on those who instead the dire forebodings of cling to hear th and home, as on impending privation and misery, those who gird on their armor and Is the Lord in heaven forget fu l march fo r th to battle. The storied of the miseries of these his chil- glamor of war makes no appeal dren, languishing on the bosom of to those who must live amid the the once f r u i t f u l ear th? Does He squalor and havoc it has created, no longer feel compassion on the Especially a t this time of the year, multitude, as He did on tha t oc- when the shortening days portend casion when He fed the four thou- the advent of greater horrors de- sand with the seven loaves and the scending f rom the midnight skies, few little fishes? No, He does not the tortured hear t of humanity forge t ; He is not indifferent to the in the war torn lands must cry out sufferings of His fellowmen, but ever louder in i ts anguish: "How He sees these sufferings in their long, 0 Lord?" (Isaias 6:11). The proper perspective. "Not in bread starving peoples of Europe, living alone doth man live," said He, "but in the ruins of what once were in every word tha t proceedeth f r o m their homes, and in the bleak fields the mouth of God" (Matt. 4 :4) . that once were teeming with an He Himself is the Word of God, abundance of the good things of and as such He is also the Bread life, herald the approach of of Life. As He had compassion on autumn, no longer now as "the the multitude, therefore, because season of mists and mellow f ru i t - they had "nothing to eat," so like- fulness, close bosom-friend of the wise "he had compassion on them, matur ing gun," but ra ther as the because they were as aheep not 40 THE CHURCE [ IN ACTION having a shepherd, and he began to teach them many things" (Mark 6:34). "The Spirit of the Lord is upon me," He said, "wherefore he hath anointed me to preach the gospel to the poor, he hath sent me to heal the contrite of heart" (Luke 4:18). That was His primary objective. He did not come on earth merely to feed the hungry or to heal the sick. He did not come merely to improve any or all of the condi- tions of man's material existence. He said specifically: "My kingdom is not of this world" (John 18:36). His chief concern was not with the natural relations of man to man or nation to nation, but with the supernatural relation of all men and of all nations to one another and to God. His mission was to reestablish all men in the supernat- ural relationship of beloved chil- dren of His heavenly Father. The mission of the Church, too, is primarily supernatural. While ever anxious to improve the lot of her children in every possible way, and ever solicitous for the main- tenance of friendly relations be- tween the nations, she does not dissipate her energies in pursuing the chimera of a man-made Utopia. Her objective is rather that "all men . . . come to the knowledge of tJie t ru th" (I Timothy 2:4), that they "may believe that Jesus is I the Christ, the Son of God: and that believing, [they]« may have life in his name" (John 20:31). "No man cometh to the Father, I but by me," said Christ (John 14: I 6). He is "the way, and the truth, I and the life" (John 14:6). He is I the Word who "was in the begin- I ning with God," in whom "was life, I and the life was the light of men" I (John 1:2, 4). Only to those who 1 receive Him as such does He gives I "Power to be made the sons of I God, to them that believe in his I name" (John 1:12). This is the 1 good tidings—the 'Gospel—which ] Christ commanded to be brought to I the knowledge of every creature, I to be for them a source of con- I solation and a guide of action. For I the Church is commissioned, not I only to enlighten the mind, but I also to instruct the will: "Going I therefore, teach ye all nations: bap- I tizing them in the name of the I Father, and of the Son, and of the I Holy Ghost. Teaching them to ob- I serve all things whatsoever I have I commanded you" (Matt. 28:19 :20). I There is the command of Christ. I How has it been carried out? The I Apostles took that command liter- I ally, and made their plans to carry I the Gospel to every known land. I In the Acts of the Apostles we have I a written account of the missionary I THE CHURCH AND THE MISSIONS 41 journeys of St. Paul. The labors of the other Apostles in spreading the Kingdom of Christ are known mostly by tradition. Their suc- cessors carried on still fu r ther the work of extending the domain of the Church. It was particularly, however, the successors of St. Peter, the Prince of the Apostles, who, as they undertook St. Peter's task of governing the Church, also undertook the principal obligation of spreading the Gospel. The peo- I pies of Europe owe the Christian I civilization and culture for the preservation of which they are now fighting, chiefly to the zeal of the Bishops of Eome in spread- ing the Gospel of Christ. Thus we | see Pope Celestine sending St. Pat- rick to preach the fai th in Ireland and Pope Gregory the Great send- ing St. Augustine to labor for the conversion of England, and Pope Zachary strengthening the hand of St. Boniface in his labors among the Franks, by investing him with the authority of Papal Delegate. Later we find the Popes St. Nich- olas I, Hadrian II, and John VIII laying the foundations of Chris- tianity among the Slavic peoples by their approval and encouragement of the apostolic labors of SS. Cyril and Methodius. The people of the Scandinavian countries are indebt- ed to Pope Gregory IV who sent St. Anschar to bring the knowledge of Christ to their ancestors. Final- ly, a permanent organization, the Congregation for the Propagation of the Faith, was established by Pope Gregory XV in 1622, for the express purpose of carrying on the missionary work of the Church in countries that had not yet accepted Christianity. The last 150 years have wit- nessed a remarkable spreading of the Church throughout the entire world, and a constant increase in missionary spirit amongst clergy and people alike. Numerous congre- gations of men and women have sprung up, especially devoted to work in the Missions, thus provid- ing additional laborers to assist the members of the older religious or- ders who have borne "the burden of the day and the heats," in gath- ering the harvest of the Lord. The people have assisted by providing for these soldiers of Christ the ma- terial sinews for the spiritual con- flict of wresting souls f rom the grasp of Satan, and by praying the Lord to shed His grace in abun- dance both on His missionaries and on those for whom they labor. Grouped together in societies such as the Society for the Propaga- tion of the Faith, the Association of the Holy Childhood, and others too numerous to mention, their prayers and their alms have up- held the arms of the missionaries 42 THE CHURCE [ IN ACTION outstretched like Moses' to im- plore God's blessing on his people. The history of the missions in these later years shows how God has responded to these unremitting efforts and these untiring prayers, as little by little the Church ad- vances in her work of pushing Satan from his last strongholds on earth, and establishing in his place, the Christ, the Son of God. That this work has advanced beyond mere infiltration into the enemy's lines, is evidenced by the spectacle of Chinese and Japanese, Indian and African, Malayan and Poly- nesian, offering up now, for their own people in their own lands, the self-same Sacrifice that Christ Him- self offered in time gone by for all mankind on the altar of the Cross. Scattered through these missionary lands are 7,000 native priests and 45 native bishops, with 12,500 na- tive seminarians offering abundant promise for the future. As the Popes have frequently pointed out, the presence of native priests and bishops in a land is an evidence that the Church has been estab- lished there on a solid foundation. The day when these pagan coun- tries will be completely conquered for Christ is not here yet, but its sun is slowly beginning to appear above the horizon. It would be a mistake, however, to look only at the bright side of the picture. The Church is on the offensive, it is true, but the road to final victory is long and tedious. Only a mere handful of souls in these missionary countries have accepted the doctrines of Christ. Millions and millions of others have still never heard of His gracious Personality, and of His yoke that is sweet and His burden that is light. They also must hear His voice and follow Him so that there may be one Fold and one Shepherd. There are thou- sands of priests, brothers, and nuns laboring in many lands to en- lighten these children of God who have gone astray concerning their noble destiny, and to bring them all to the "Shepherd and Bishop of their souls" (I Peter 2:25). But other thousands are needed. There are thousands of fa i thful souls at home leagued together to assist these missionaries by their prayers and contributions. Other thousands are needed to carry on the work and keep it ever growing. This is the essential work of the Church, to make Christ's Person- ality known and His precepts obey- ed from one end of the world to the other. Whatever else may have to be accorded attention because of the exigencies of time and place, the extension of Christ's Kingdom THE CHURCH AND THE MISSIONS 43 on earth must always receive full priority both in the allocation of the human agents who are to be God's instruments in this regard, and in supplying these agents with all the material assistance they re- quire. The Church is animated with the sentiments of the great Apostle St. Paul, who wrote to the Corinthians: "If I preach the gospel, it is no glory to me, for a necessity lieth upon me: for woe is unto me if I preach not the gospel" (I Cor. 9:16). Like him she considers herself a "debtor" to preach the Gospel "to the Greeks and to the barbarians, to the wise and the unwise" {Rom. 1:14). Those souls have caught the true spirit of Christianity who are animated with a similar zeal to make Christ known and loved by all men. "How beautiful upon the moun- tains," says the prophet Isaias, "are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth for th good, that preacheth salvation, that saith to Sion: Thy God shall reign!" (Is. 52:7). That is the work of the missionary as it was the work of Christ, to bring to all men the good tidings of salvation. If that supernatural message is accepted, in its entirety, by the nations as by individuals, the bless- ings of the natural order will fol- low perforce, and in much greater measure than if they were made the primary object of pursuit. I t is only when the supremacy of the supernatural is recognized that the natural can come to its full de- velopment. It is only when men give glory to God in the highest that they will have peace on the earth. In the philosophy of the Chris- tian mind, the improvement of the domestic, political, and internation- al relations of mankind is to be sought, not as an end in itself, but only as the by-product of man's betterment in the supernatural or- der. "Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you," is the divine guarantee of the t ru th of that philosophy. The nations, however, have pre- ferred to be guided by the pru- dence of man rather than by the wisdom of God. They have per- sisted in their refusal to accept the philosophy of Christ in this regard, and in their reluctance to carry out the course of action that He advocates. They have rejected the supernatural bond of unity among men, and have placed their reliance instead on the material, on the existence of common inter- ests and common fears. As the 44 THE CHURCE [ IN ACTION Lord said of old to the prophet Jeremias: "My people have done two evils. They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water" (Jer. 2:13). In these days, therefore, when all men of good will are praying for the coming of peace, they should pray also for the coming of the Kingdom of Christ, both in the hearts of those who have not yet heard of Him, and in the hearts of those who have already accepted Christianity in theory, but shrink from putting that theory into prac- tice. The only peace worth having is the peace of Christ secured by the reign of Christ. Man's dream of everlasting peace among the nations of the world will remain only a dream until the individual nations and their lead- ers recognize that their power on earth is subject to a greater Power in Heaven; and un^il they ac- knowledge that in making their decisions concerning the division and the regulation of the dominions of the earth, they must ever respect the rights, and obey the laws, of the supernatural Kingdom of Heaven. THE CHURCH AND INTERRACIAL JUSTICE BY REV. JOHN LaFARGE, S. J. Chaplain, Catholic Interracial Council, New York October 24, 1943 The present program of the Cath- The Church gives answers to the olic Hour is devoted to practical deepest problems of eternity, but topics. When we speak of the she gives practical answers also to Church in Action we are telling a those of time. She answers those story, and a very great story. We problems which affect our spiritual are showing how the Church found- life, affect our love and service of ed by Jesus Christ is healing the God. One of these problems grows wounds of mankind, like the Good more difficult as the world grows Samaritan of whom the Savior older and more civilized: This is the speaks: Counseling the doubtful, problem of human unity, the ques- consoling the sorrowful, encourag- tion how the different groups and ing the hopeful, and strengthening nations and races of men can learn the bonds of human society. to live together on the face of this The Church tells man that he has much-troubled globe, here no abiding home. We are made The Church is deeply interested for eternity, and all the genius and in this question. Her Divine wisdom of all t ime can make noth- Founder, Jesus Christ, the night ing out of this life but a passing before His Crucifixion, prayed the pilgrimage. I t is a brief time in Father in Heaven tha t all men which to believe, to live, to suffer, might be one, as He and His Fath- and to die. Yet the Church is not er are o«e. Saint Paul, the Apostle indifferent to the conditions of tha t of the Gentiles, told the Athenians pilgrimage. Her Divine Founder tha t God had made of one kind all wrought the miracle of changing the nations of the earth, and he re- water into wine so tha t the guests minded his Christian followers tha t at the marr iage feast should be we should all live and t reat one an- merry, tha t the dignity of matr i - other as members of one spiritual mony should be symbolized, and the Body, whose head is Christ Him- bride and groom would be better self. Our Holy Father , Pope Pius prepared, better equipped, to carry XII, in his latest message to the out their life-task of building _ a Universal Church (Mysi t ic i Corp- noble and God-fearing home. oris), bids all men to " turn their 46 THE CHURCE [ IN ACTION gaze to the Church" and "contem- plate her divinely given unity by which all men of every race are united to Christ in the bond of brotherhood." As children of one Father, all are endowed with the same immortal soul, all are subject to the same rights and obligations. The social teaching of the Catholic Church recognizes no exceptions on the score of race or color when it comes to the question of funda- mental human rights. If we are going to live together in unity upon the face of the globe we cannot, according to Catholic teaching, make or permit any such exceptions to be made. We say to an employer: Look, here is the father of a family. He has a wife to support, his children to educate, his obligations to perform as a citi- zen and as member of a Christian community. You must pay him wages sufficient to perform his duty. You, or the community of which you form a part, must see that he has proper conditions for the exercise of family life, proper recreational facilities, proper safe- guards for health. But what if the employer replies: Yes, I agree to all that, because this man is of my own race. But when he is a man of another race, I cannot recognize these rights on his part, but must t reat him as an inferior. The Church's answer will be: No such exceptions can be made, for they are contrary to human unity. They are a violation, says our present Pontiff, Pope Pius XII, of "the uni- versal law of human solidarity and charity," which is the law of Christ's Kingdom. The world today, unfortunately, presents a picture very different from that which Christian teach- ing would like to have realized. It is a world where race is being in- flamed against race, where certain races arrogate to themselves the right to dominate over all others. We have seen the terrible effect of such teaching as proclaimed by Hitler in Europe. The Nazi rac- ism seems to us unbelievable, yet a younger generation is being train- ed to accept it without question, j Witness to its ravages are the graves of Jews and Christians slain in the name of this teaching, in Eastern Europe. We are not immune from such teaching, and some forms of it have struck deep roots into our national life. Its poison is still capable of rousing a mob to reckless fanatic- ism. In view of such a picture, the Catholic Church, with her sublime teaching on human unity, cannot rest indifferent. Interracial justice is her answer. This doctrine THE CHURCH AND INTERRACIAL JUSTICE 47 teaches that the relations between action can be found than that which racial groups should be governed, concerns the situation of the Ne- not by false theories of essential groes in this country. A recent racial superiorities, but by the survey, made by Catholic students Christian teaching as to the spir- of the problem, showed that the itual dignity of the individual hu- Negro community is a glaring ex- man person, and the essential unity ample of the results of neglect and of mankind. artifically arrested progress. Among Within the sacred confines of her t h e conditions peculiar to the Negro temples, the Catholic Church daily community, reports this survey, are enacts a spectacle which is in it- t h e following: self the denial of all that race SEGREGATION: With a grow- hatred would proclaim. Before her ing population, there exists a scar- altars kneel, in complete equality, city of living accommodations, and men of a 11 nations and races. All resultantly higher rents, overcrowd. receive together the sacred Body ing, and unhealthy living condit- and Blood of the Lord, and all are ions. united together by the common UNEMPLOYMENT: Is found sharing of the Savior's Person. To t o a f „ g r e a t e r e x t e n t this most sacred and intimate bond r o e s t h a n a m o n g ^ i n of personal intimacy with the God- A m e r i c a n M w i t h ^ h Man, no bars of race, color, or na- percentage on the relief rolls, tionality are tolerated. Her priests T , , , . „ „ „ • are drawn from all races, and black L ° W , W A f S : W h e r e N e * r o e s priests offer the Holy Sacrifice of • B B B • U n d e r the ab' the Mass at Catholic altars here in n ° r m a l c o n d l t l o n s o f w a r t i m e - they the United States, equally honored r e c « v e ' ^ a rule a wage much low- by their own racial brethren and I H t h a t P & l d 1 ° t h e r S f o r d o " by white Catholics. mBS H I BeCaUSe the lathers of families are denied a But her action is not confined to living wage, many mothers are ob- her church sanctuaries and altars, liged to go out to work to supple- She goes out into the highways and m e n t the family income. With byways to meet this evil on its own both father and mother away from ground, and demands that inter- home, the children, left without racial justice shall be put practi- parental supervision, are the more cally into effect. subject to mischief, delinquency, No more practical field for such and crime. Race prejudice denies 48 THE CHURCE [ IN ACTION the Negro employment in jobs for which he is amply qualified. Cer- tain types of labor unions are griev- ous offenders in this regard. As a result, the natural leaders of the race are obliged to devote all their efforts for its welfare, and all their energies, to the problem of securing the basic rights and priv- ileges of citizenship. Until these fundamental, natural, and civic rights are granted, the Negro com- munity tvill be denied the benefits of the leadership of those best qualified to direct the race's pro- gress. For this reason groups of Cath- olic men and women, of both races, are working in different parts of the country to remedy such disor- ders by whatever means are at hand —of public education and constant representation of those who are in a position to apply the proper cor- rectives. This is but a beginning, a small beginning, in view of the vast amount of work that needs to be done. But it is a vigorous be- ginning, and the Catholic program for interracial justice is making steady progress, winning wider and wider circles of support among the clergy and the laity of the United States. You may ask: but is such action realistic? Or is it aiming at a Utopia which can never be attain- ed? How can a change be made in the deep-seated prejudices of men? The answer is that this program is entirely realistic, and that for two good reasons. The first is that a truly Catholic program must necessarily be real- istic. The Church deals with peo- ple not as they are imagined to be, but as they are; she deals with liv- ing persons, not with masses and abstractions. For that reason in- terracial justice, as conceived in the Catholic sense, is not satisfied with generalities, but deals with specific problems and the specific prejudices which cause these prob- lems. It believes that people can learn to overcome their prejudices, and that these will yield to educa- tion, to the persistent, quiet, but effective presentation of the facts. On the other hand, the program for interracial justice takes an im- portant t ruth into account. No mat- ter how successfully prejudice is dissipated, this will mean little or nothing unless there is a corre- sponding progress in the race against which the prejudice is di- rected. Our country cannot sur- vive, and we can have no social peace, if the Negro and other min- ority groups are not fully integ- rated into the life of the country— into our religious life and our civic life. As long as they are burdened THE CHURCH AND INTERRACIAL JUSTICE 49 with the weight of race prejudice, this integration can never take place. But in order to be fully in- tegrated, the race must be built up, spiritually and materially. It must be educated, and learn to educate itself. It must develop its leaders, strengthen its inner resources. In- terracial justice, therefore, battles on two f ronts : a warfare against injustice and prejudice, a campaign for the spiritual and educational progress of the race. One evening last August I was watching a sight which illustrated the simple truths that I have just spoken. It was the amazing work of salvaging the former ocean liner Normandie, now the Lafayette. Out of the ship's hold were being pumped great cascades of water and, as the streams poured over her deck, the immense bulk of the hull was steadily righting itself. A giant measuring rod that hung from the boat's stern down into the water was slowly, imperceptibly, being pulled higher and higher. Already, by that date, the deck, which had lain over at an angle of ninety de- grees, half buried in the Hudson River mud, was now listing at an angle of but some thirty degrees, and soon would be practically hori- zontal. The wide, dirty, black band which had marked the ship's line of submersion, was now lifted f a r above the water level. That band was a grim reminder of the fate that had befallen the once mighty vessel; yet was now a pledge of the freedom she would experience again—freedom from that clinging mud, which seemed to mock and baffle all human ingenuity, all me- chanical power. The work of righting the Nor- mandie was a triumph of engineer- ing wisdom. Out of 5,000 plans, one was chosen, which was dishearten- ing in its complexity and tedious- ness. Two great processes had to go hand in hand. The vast bulk of the ship had to be strengthened, girded from within, protected against cracking and breaking. Con- crete was poured into her bulk- heads, and armies of engineers and workmen planned and welded the bonds that would hold her form to- gether. Yet all the time the work of righting and freeing the ship's hull was proceeding. Nothing was allowed to drift , nothing would have taken place without the steady forces being applied that once more brought back the Normandie, as in former days, upon an even keel. So with the great work of bring- ing back to a level the lives of those of our fellow citizens which are submerged in crime or poverty or ignorance because of racial an- tagonism, the work of freeing these 50 THE CHURCE [ IN ACTION lives from the clinging mud of ra- cial prejudice.' The level sought is the level of justice and charity, the freedom sought is that of equal op- portunity, whereby a man and his family may sail safely to the port of eternal salvation. As the bonds are loosed, so the fabric of the fam- ily and the race must be built up, through the great missionary apos- tolate of the Christian Church, through the work of devoted lead- ers of both races, through zeal and self-sacrifice and cooperation. This is a mighty work and a dif- ficult one; but so are all things which are worth while. Is it im- possible? Are we to yield to those who clamor that nothing can be done, who cry defeat? I recall the motto of the engineering company which so notably effected the sal- vage of the Normandie. "The dif- ficult things we do at once," says the motto; "the impossible takes a little longer." So, too, in the mat- ter of interracial justice. That which is difficult we shall do at once. That which is impossible will take a little longer; but it will still be done, for all things are possible to Him whose power knows no defeat, whose Kingdom is the Kingdom of the ages. THE CHURCH AND THE SERVICE MEN BY REV. LAWRENCE F. SCHOTT Diocesan Military Deputy, Diocese of Harrisburg October 31 ,1943 The Church has gone to war— accordingly He founded an organ- her sons are there—she is by their ization which should carry on His side. In a previous series of ad- mission—Christ established His dresses in the Catholic Hour, the Church which would be present eve- Chaplains reported to you f rom the ry day of every year and would fighting f ronts . This broadcast is service with God's grace all souls the observation of a priest who has who came to it. been privileged to be with your Christ 's Church remains the same service sons on the t ra ining f ront , in every age; her foundation is the The towering shadow of Jesus rock—Peter. The means of sanc- Christ falls across the centuries tification she is to administer were dominating all men of all time. At definitely established by her Divine the instance of His Heavenly Fath- Founder. There can be no change er, the Son of God comes to earth in the Church, the only adjustment to redeem the sinful souls of hu- that can be made to bring more manity; the merits of His death grace to men's souls is to arrange on the Cross overflow the demands more methods by which more men of God's justice and the cleansing can come more often to the faucets flood rushes back to pur i fy those which lavishly pour their saving who preceded Christ in time, flood upon all souls within range touches those who associated with of God's beneficence. The Church Him during His brief visit to earth, will use every avenue possible to and surges for th to cleanse the bring God's grace to souls—that is countless generations who will fol- her only purpose of existence. Eve- low Him. Salvation is for all men rything not evil must be pressed and the normal channel by which into service so that no soul may God's grace flows to souls is through perish f rom thirs t in the desert of the Church which Christ established ordinary living. Those who are for that purpose. The Son of God's charged with the guidance of the direct ministrations to souls on Church have only one criterion for earth was of short duration; Christ all their planning—will it bring usually works in natural ways; more souls in contact with God's 52 THE CHURCE [ IN ACTION grace? Every adjustment of the Church must be examined by this gauge and not be found wanting. In times of war, because the souls of so many young men go hurriedly and untimely before the Eternal Judge, it is critically important that no moment be lost in ushering souls into the divine intimacy which is the state of grace. In times of peace we might tar ry and experi- ment and delay; but promptness, even rapidity, is vital in an emer- gency. When the dark clouds that presaged war began to gather on the horizon, the Bishops of the United States, blessed with the spir- itual vision with which God endows their positions, designated as the organization which would serve as the Church's special medium of charity to servicemen-—the Nation- al Catholic Community Service. In the first World War many dif- ferent agencies of the Church were active in bringing aid to the Ser- vicemen. Prominent among these groups were the National Catholic War Council, and the Knights of Columbus which merited the high praise of our men for their kind- ness and great generosity. In the present emergency, an inclusive or- ganization, comprising and coordi- nating all the facilities of the Church, was to be the instrument of the Church in marshalling all the abilities of every Catholic to the war effort. When the country needed help to enlist community resources so that the displacements of war might not work havoc in men's souls and in their lives, the United Service Organizations was founded and the National Catholic Community Ser- vice became the Member Agnecy of the Catholic people to participate in this aspect of war work. USO is known now familiarly and affec- tionately around the world as the friend of those in the service of their country. It is a typically American organization for it rec- ognizes differences; the six agencies which are united in this effort were not intended to lose their identity and all be forced to conform to one set pattern (Our enemies use such tactics). America has room for diversified opinions—men respect the thoughts of others although they do not understand them. The NCCS is as Catholic as any Cath- olic American home—any American would feel at home in its clubs and expect to have his ordinary needs cared for, and a Catholic would find there those additional ministrations which satisfy his unique religious requirements. The NCCS serves soldiers, sail- ors, marines and air corps men —men and women war-workers in overburdened communities—women THE CHURCH AND THE SERVICE MEN 53 in the Service—and the wives and sweethearts of the servicemen. We can hardly imagine an Amer- ican home anywhere in this land which would not welcome those Americans who have been displaced by war-service or by war-work, and yet service men and women and war-workers would be reluctant to stop in and make demands on the ordinary home. Where the war impact has caused abnormal condi- tions, the USO is set up as the community home where all may have an opportunity to shield and shelter the strangers within our gates. This is the American way of bringing a home to all those who are .forced by circumstances to be absent from their ' homes; this is the American way of reaching arms of mercy across the continent and enfolding all our loved ones in their charitable embrace. The number of Catholic young men and women in the service of their country and on the assembly lines of our war industries is ex- ceedingly large in these United States. This is not too difficult to understand when we remember that Catholic families are comparatively arge. It was revealed recently that from Brooklyn, N. Y., 10 Catholic families had each given 6 sons to their country's service; the tragedy of the loss of the five Sullivan broth- ers is still fresh in all our minds. The Chaplains have already report- ed to you on the Catholic Hour and in other ways the response of these young people to their religion, when a priest is able to be with them; the National Catholic Community Service assists these Chaplains and helps to satisfy the religious needs of this constantly growing army. Because their needs are not only material but spiritual a priest is assigned as moderator for each of the centers. The Catholic has been trained to share his most intimate confidences with the priest and to follow his mature and experienced judgment in religious matters. Spir- itual difficulties and sin-laden souls may be righted through the use of the Sacrament of Penance. What peace of mind comes to the Cath- olic parents who receive a letter from their son or daughter telling them that they have righted things with God! Even the tone of a Gov- ernment telegram announcing the death of a beloved son is softened when the memory of this prepara- tion assures them of his eternal safety with God. Instruction and counsel in religious matters can be given over a cup of hot coffee or in the midst of a boxing show or a basketball game; much helpful advice can be proferred (and with- out repugnance to the listeners) as a priest sits through a movie with them or observes the gyrations of 54 THE CHURCE [ IN ACTION the latest j i t terbug artists. Neglec- ted Confirmation can be remedied, marriages properly prepared and witnessed, frequency at the Sacra- ments encouraged and arranged, and the whole stream of religious knowledge and practice widened and deepened. The priest usually finds himself a most welcome visitor to their group, he understands them, he respects their confidences, he is empowered with the spiritual means to renew and increase grace in their souls—the priest is a friendly bond with their homes, he is the familiar chain which ties them to God—he is loved—he is used—and that is reason enough for his fatherly interest in these clubs. Do others feel displaced as such attention is meted out to the Cath- olic visitors? No, each receives ex- actly what he chooses. The wide and mature experience of the priest is available—they need but to ask for it , as they soon learn. They are encouraged to give religion first place in their lives according to the light of their own consciences. In addition to the religious aids which are available in these clubs, there is a constant program of wholesome recreation which drives away homesickness and brings for- getfulness of military routine and gives an outlet for the normal zest- ful activity of young people. Our hostesses, knowing the weakness of- every man, young and old, have pre- pared and served oceans of coffee and mountains of food like mother used to make. In our work religion is under- stood to be an intelligent design for living and not a matter of an hour's endurance on a Sunday morning. The young men and women, whom we serve, are doing a great deal of serious thinking and they must come to some reasonable solutions or they become bitter and frus- trated. God and souls and re- ligion must fit into the pattern of life or we are existing in a mad- house. The war and fighting and death must have some deep spir- itual significance or everything is hopeless. In the charity-in-action of this work a new stress is placed upon the second of God's two in- clusive commandments—the love of neighbor—and a new understanding is achieved of the reason for this human love in our love of God. Building upon these firm founda- tions, tolerance and cooperation re- ceive a new interpretation and meaning. That the service men and women understand and appreciate these clubs is evidenced by their own words. From England comes this com- ment : "Six weeks ago I visited your club, it was the first time in my THE CHURCH AND THE SERVICE MEN 55 life tha t I was personally intro- duced to charity, ate charity, slept charity, lived charity—this sort of thing gives us, who are now fight- ing, new hope that there 's going to be a lot of charity around in the world we are t ry ing to build for our tomorrows. God bless you all and keep you helping us boys." From Afr ica a very frequent visitor of old wri tes : "Your USO brought home to me the real meaning of equality and f ra tern i ty . There we had an organization operated by the National Catholic Community Service tha t represented only one of the many religions of the world. It must be said tha t to your organ- ization, there was only one thing important, the comfort and peace of mind of a soldier. Be he Cath- olic, Protestant , Jew, Atheist, Heathen, or wha t ; be he black, white, brown, red, or even yellow, it made no difference, we were all the same and in the same boat. Equality, f ra terni ty , these two words never fitted any other organ- ization more than they do your USO. From you I learned their t rue meaning, and a lesson never to be forgotten." Never a day goes by tha t some- one who has been benefited by the USO does not wri te back to these clubs to give emphatic ex- pression of grati tude. They will always remember the kindness tha t greeted them in the strange land of being away f rom home; the USO was their other-home, their travelling-home, their home near the camp. The virtues tha t we ex- pect in homes of Americans must always be prominent in these sub- sti tute homes—we want these f u - ture fa thers and mothers to under- stand what their country values, what they are fighting for, and what must be present in their post- war homes. The National Catholic Community Service is endeavoring in its own way to impress upon everyone who comes into contact with it tha t religious living—pay- ing to God and to every man what is their jus t due—is the only stable foundation for our beloved country. America must show the way; we must not only feed and clothe the bodies of a war-shattered world but we must understand and direct and service the souls of a bewildered populace. The spiritual works of mercy are more important than the corporal works of mercy—the soul is of infinitely more value than the body. I t is a deposit in soul-divi- dends tha t National Catholic Com- munity Service is making now, it is an investment in soul-bonds which is being made by devoted staffs and fa i thfu l volunteers and generous contributors. The fighting f ronts of the world are manned by boys who carry happy memories 56 THE CHURCE [ IN ACTION of the home-fronts where it touched and sustained and supported them —their USO Clubs. The Nat- ional Catholic Community Service is alleviating suffering, dispensing charity, nurturing patriotism, deep- ening spirituality, in short doing God's work among men. And He, whose Kingdom is not of this world, Christ our Savior, to whom we pledge new allegiance on this His Kingship day, He for whom all this is being done, will be His own reward to those whose hearts and hands bleed with charity for those who need it. THE PURPOSE OF THE CATHOLIC HOUR (Extract from the address of the late Patrick Cardinal Hayes at the inaugural program of the Catholic Hour in the studio of the National Broadcasting Company, New York City, March 2, 1930.) Our congratulations and our gratitude are extended to the National Council of Catholic Men and its officials, and to all who, by their financial support, have made it possible to use this offer of the National Broadcasting Company. The heavy expense of managing and financing a weekly program, its musical numbers, its speakers, the subsequent answering of inquiries, must be met. . . . This radio hour is for all the people of the United States. To our fellow-citizens, in this word of dedication, we wish to express a cordial greeting and, indeed, congratulations. For this radio hour is one of service to America, which certainly will listen in interestedly, and even sympathetically, I am sure, to the voice of the ancient Church with its historic background of all the centuries of the Christian era, and with its own notable contribution to the discovery, explora- tion, foundation and growth of our glorious country. . . . Thus to voice before n vast public the Catholic Church is no light task. Our prayers will be with those who have that task in hand. We feel certain that it will have both the good will and the good wishes of the great majority of our countrymen. Surely, there is no true lover of our Country who does not eagerly hope for a less worldly, a less material, and a more spiritual standard among our people. With good will, with kindness and with Christ-like sympa- thy for all, this work is inaugurated. So may it continue. So may it be fulfilled. This word of dedication voices, there- fore, the hope that this radio hour may serve to make known, to explain with the charity of Christ, our faith, which we love even as we love Christ Himself. May it serve to make better understood that faith as it really is—a light revealing the pathway to heaven: a strength, and a power divine through Christ; pardoning our sins, elevating, consecrating our common every-day duties and joys, bringing not only justice but gladness and peace to our searching and ques- tioning hearts. 86 CATHOLIC HOUR STATIONS In 38 States, the District of Columbia, and Hawaii Alabama Mobile ...... ......... ....WALA 1410 kc Arizona Phoenix .:.... „ . . KTAR 620 kc Tucson _ KVOA 1290 kc Yuma KYUM 1240 kc Arkansas Little Rock .Clll • , KARK* 920 kc California Fresno . KMJ 580 kc Los Angeles 9— KFI 640 kc San Francisco ....... ,.KPO 680 kc Colorado j Denver . ...„. ..._KOA 850 kc District of Columbia Washington WRC 980 kc Florida Jacksonville W J A X 930 kc Miami -, ......WIOD 610 kc Pensacola WCOA 1370 kc Tampa „... IWFLA 970-620 kc Georgia Atlanta É ... .WSB 750 kc Savannah „ .. .. WSAV 1340 kc Idaho Boise s, . , __ KIDO 1380 kc Illinois Chicago ... WMAQ 670 kc Indiana Fort Wayne WGL 1450 kc Terre Haute ..... r. | W B O W 1230 kc Kansas Wichita ..... KANS 1240 kc Kentucky Louisville ..... WAVE* 970 kc Louisiana New Orleans WSMB 1350 kc Shreveport KTBS 1480 kc Maine Augusta ... J ......WRDO 1400 kc Maryland Baltimore W B A L 1090 kc Massachusetts Boston ... . W B Z 1030 kc Springfield . W B Z A 1030 kc Michigan Detroit | ... . 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